Ezra 8

Ezr 8:17

IDDO: Iddo, it appears, was the grandfather of the
prophet Zechariah, being the father of Berechiah.

THE TEMPLE SERVANTS: Or "Nethinim" (AV). They are said
specifically to be those "whom David and the princes had appointed for the
service of the Levites" (Ezr 8:20), thus indicating both their realm of activity
and their historical origin. In most of the occurrences they are listed with and
after the Levites (cf 1Ch 9:2; Ezr 7:7; Neh 7:73). Because of this reference to
the activity of David and their being joined with Solomon's servants (Ezr 2:58;
Neh 7:60; cf 1Ki 9:21) and the foreign names that they bear, it has been thought
that they were foreigners, mostly captives of war, put into this service. For
example, Mehunim (Ezr 2:50; Neh 7:52) may refer to those overcome by Uzziah (2Ch
26:7). Nephusim (Ezr 2:50; Neh 7:52) may refer to the Hagarite clan of Naphish
(Gen 25:15; 1Ch 5:19). Because of the similarity of duty, some have sought their
background in the Gibeonites, "hewers of wood and drawers of water for the house
of my God" (Jos 9:23,27) and also in the Midianites (Num 31:30,47). The
correlation is probably no more than that of similarity of service, not direct
relationship. Whatever may be the roots of their origin, they were treated as
part of the people of God, at least as proselytes (Neh 10:28...). They are
mentioned by name in the OT in post-Exilic times. From Babylon 612 returned, 392
with Zerubbabel (Ezr 2:58: Neh 7:60) a count which includes "the children of
Solomon's servants") and 220 with Ezra (Ezr 8:20) as "ministers for the house of
our God" from the place Casiphia (Ezr 8:17) "in the seventh year of Artaxerxes
the king (Ezr 7:7). Like other sacred ministers, they were exempted from
taxation (Ezr 7:24).

Ezr 8:22

I WAS ASHAMED TO ASK THE KING FOR SOLDIERS AND HORSEMEN TO
PROTECT US FROM ENEMIES ON THE ROAD: "A convoy on many accounts would have
been desirable for the pilgrim band, but a holy shame-facedness would not allow
Ezra to seek one. He feared lest the heathen king should think his professions
of faith in God to be mere hypocrisy, or imagine that the God of Israel was not
able to preserve His own worshippers. He could not bring his mind to lean on an
arm of flesh in a matter so evidently of the Lord, and therefore the caravan set
out with no visible protection, guarded by Him who is the sword and shield of
His people. It is to be feared that few believers feel this holy jealousy for
God; even those who in a measure walk by faith, occasionally mar the lustre of
their life by craving aid from man. It is a most blessed thing to have no props
and no buttresses, but to stand upright on the Rock of Ages, upheld by the Lord
alone" (CHS).

"Ezra was not overconfident or boastful. He did not presume
upon the providence of God. But he did not feel he could consistently ask the
help of man when he had spoken of the limitless power of his God. Others may
have regarded the matter differently, but to him, the situation raised again the
same issue of allegiance and dependence -- God or man -- and whenever that issue
arises in whatever form, the answer of faith must be the same.

"He well realized the responsibility he had assumed in leading
his unprotected company through wild and hostile country. It is clear that this
weighed heavily upon him. There were many other lives besides his own involved
-- many who trusted him and depended upon him, and who were prepared to make the
journey with him relying upon his judgment and wisdom.

"It would have been far easier to have asked for an armed
guard, but he felt that the honour of his God was at stake, and so in prayerful
hope, and with no armour but faith, they ventured forth. And no harm befell
them" (GVG).